Is the Church of England really ahead of the British Crown on the matter of repair? Archbishop Justin Welby, who was enthroned at Canterbury Cathedral on March 21, 2013, gained recognition as a result of two critical interventions for reparatory justice in the Caribbean. First, the Church of England apologised for its role in the transatlantic trafficking in enslaved Africans in 2023 and subsequently, Archbishop Justin Welby admitted to his own family’s enrichment from the slave trade. In light of his moves to repair past atrocities at the level of the Church, in particular, the Archbishop of Canterbury’s forced resignation on November 12, 2024 due to a Church abuse scandal has sent an interesting, yet paradoxical, signal for justice in the current context.
The Archbishop of Canterbury was the most senior bishop and principal leader of the Church of England, a sort of ceremonial head of the worldwide Anglican Communion and the bishop of the Diocese of Canterbury. The same support that forged the formidable link between Church and State for enslavement of Africans is ironically missing when one considers Britain’s insistence against apologising for its role in chattel enslavement. However, the Church’s moral authority that guided the British State through erections of apparatuses for control, suppression and ultimately the ‘civilising mission’ through its army of missionaries over centuries, that which failed enslaved Africans, is now the same moral authority that has toppled the Archbishop of Canterbury.
Is this the clearest sign of the divergence between the Church and State over reparatory justice? To be forced to resign on the basis of a church abuse scandal amounts to a removal of one of the active consciences for repair, one that flew way past its proverbial nest in a chess move that simultaneously positions ethical dissociation from scandal as well as enrichment from the African holocaust of enslavement. Suddenly, one might ponder, the Church and State are at odds in the moment when refusal to apologise and make amends for justice has been amplified by the Church and subsequent engagements by British politicians following the Commonwealth Heads of Government meeting in Samoa.
The Church being ahead of the Crown on the matter of justice represents a divergence from past symbiosis on matters of genocide. The ongoing debate about reparations in the UK highlights a profound disconnect between the government and institutions and individuals grappling with their historical ties to slavery. A survey of comments by British agents of the State on various platforms reflect a broader reluctance to acknowledge the deep-seated injustices of colonialism and slavery, often framed by a narrative that downplays historical responsibility. Moreover, the attempts to reduce reparatory justice to ‘handouts’, ‘cash grab’, or ‘pseudo-Marxist gibberish’ lack moral or historical groundedness. Such comments from especially British politicians who have been toeing a line that ignores the diabolical capitalist enterprise of chattel slavery in which Britain engaged as the largest exporter of enslaved Africans to the Americas, lacks historical and moral conscience, something former Archbishop Welby has kept alive, even if selectively.
Sentiments that ignore the genocidal proportions of chattel slavery have posited that “Britain’s former colonies should be thankful for the legacy of empire, not demanding reparations, according to the Conservative leadership” (Robert Jenrick). Julia Hartley Brewer’s assertion that she didn’t benefit from slavery overlooks the systemic advantages afforded to many in Britain due to centuries of exploitation. This perspective neglects the broader economic and social structures that have been built on the backs of enslaved people. Claire Pearsall’s retort about historical education underscores the need for a more nuanced understanding of history—one that includes the voices and experiences of those who were subjugated.
The Church of England’s acknowledgment of its connections to chattel slavery marks a significant step towards accountability. By publicly recognising its historical role and committing to reparative actions, the Church contrasts sharply with the British government’s stance. Archbishop of Canterbury’s personal admission of connection to a Jamaican plantation illustrates a willingness to confront uncomfortable truths—something that the political sphere has yet to fully embrace. So, when we see politicians like British PM Starmer, stating that reparation isn’t on the docket, or even Tory MP, Robert Jenrick who commented that former colonies owe the empire a debt of gratitude, we have to wonder what history books they have been reading.
The call for reparation extends beyond financial compensation: it demands acknowledgment, atonement, and a sincere commitment to addressing historical wrongs. As discussions around reparations continue to evolve, it becomes increasingly clear that meaningful dialogue and action require an honest appraisal of history and its ongoing impacts. The disparity in responses between the Church and the government raises important questions about who is ready to confront the legacy of colonialism and who continues to sidestep it.
Ultimately, the challenge lies in reconciling these histories and moving towards a future that acknowledges past injustices while working towards a more equitable society. Ignoring this responsibility only perpetuates cycles of harm and undermines efforts for genuine healing and understanding.
The Way Forward?
Never again, we say. This is not a time to back track because the moral compass in countries such as Britain is wavering. We must never again be enlisted as co-conspirators in our own demise, our own self-hatred, and contradictory engagement based on the way we have internalised discord, oppression and decimation of our socio-cultural and especially, moral institutions.
A resolute stance based on traction over the last ten years through significant mobilisation is needed more now than ever. In 2018 Scotland through the University of Glasgow pledged to assist The UWI to raise £20m for reparatory justice initiatives. In 2020 Lloyds of London issued a formal apology which has since been followed up with a £52m endowment in 2023. In 2023 the Church of England pledged £100m to impact development needs in the Caribbean. In 2023 the Trevelyan Family pledged to provide £100k in support for education in Grenada through The UWI’s Global Campus. In that same year the Gladstone Family pledged a similar amount for initiatives in Guyana. Through the Heirs of Slavery group, some 250 have come forward in the last year alone, with more emerging weekly. Further, public apologies in the Caribbean have come from families to descendants of enslaved persons in Grenada, Jamaica, Guyana, and the Dutch Caribbean, among others.
The case for reparation has been made in multiple fora, but it is time to multiply the base of stakeholders, ramp up public engagement, and ignite dormant consciences.
Sonjah Stanley Niaah is Director of the Centre for Reparation Research and Senior Lecturer in Cultural Studies at The University of the West Indies. She is a member of the International Scientific Committee of the Routes of Enslaved Peoples Project, UNESCO and Cultural Advisor to the Executive at the International Cultural Diversity Organisation.
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